6 there invifibly 'till he pleas'd to Property of his Spiritual Body, and difcover himself: but this we Properties can't like Cloaths be put doubt won't reach the full import off and on at Pleasure. Befides, of the Words, becaufe 'tis faid af- according to their Notion, the ter the fhutting of the Doors is Door muft be penetrable as well as mention'dýλDev § Iñoïç- our Saviours Body, for penetration and in the 26. Xeral dos implies a mixture, and that muft ἔρχεται διέτεςThe Doors being fout, Fefus came, be mutual, at which rate here's a the manner of whole coming muft New Miracle found out, a fpiribe enquir'd into, which muft ne- taal Door too, by which the Heceffarily be one of these two, ei-retick's Inftance wou'd be quite ther by penetrating the Door, and fpoil'd, and I am a Door, as littecoming thro' it, or opening it rally true, as This is my Body; a invifibly after they had fhut it, for yet unheard of fort of Tranfub. thro' the Door, or Doorsted he ftantiation. muft certainly come: Now that Now for the Reafon- -a Body he came not by Penetration, we can't obtain the Nature of a Spirit, think we can prove, firft from for then 'twou'd be invisible as the Scripture it felf, and then fromwell as impaffable, and that proReafon, and the Impoffibility of the perly, not accidentally-Nor can thing in its own Nature. Our Ar- a Spirit obtain the Nature of a Bogument grounded on Scripture is dy, fince in Apparitions 'tis Body this -Suppofing the penetrabi- that we fee, not Spirit, any more lity of Bodies poffible, yet the than we feel the Soul of a Man fame Body can't be penetrable and when we shake him by the Hand impenetrable at the fame time, nor -that Body which the Spirit can thofe two abfolute contraries, forms to it felt to appear in, unnay, contradictions, be in the lefs it has fome Corporeal Vebifame fubject. But at the time of cle, as others offirm. But hence the Appearance of our Saviour to it may be Objected, that one his Difciples, it appears plainly Property of Body, particularly our from the Text that his Body was Saviour's and St. Peter's, has been impenetrable, which if he came fufpended, namely their Gravity, thro' the Door muft be penetrable; they not faking in the waterappears from his bidding Thomas why not then another, namely, Thruft his Finger into his Hand, impenetrability? We Anfwer and his Hand into his Side, the Gravitation is but a quality, or Wounds it's probable being large refpect of Body to Body, and the enough, as made by great Nails, lame Body is capable of being and a broad-headed Spear. Now a render'd lighter or heavier; as for Wound is a Diffolution of Continui. Example, fuch a Column of Air ty-there muft therefore be which fometimes bears a greater fomething folid about thefe Wounds, otherwife the Saint cou'd never have felt 'em Nor can it be faid that our Saviour's Body was fometimes penetrable, at others impenetrable, because the Affertors of its penetrability make that the proportion to the Mercury than at others; but Impenetrability or actual quantitative Parts is of the very Effence of Matter, and at the fame time we conceive of one, we include the other; Belides, 'twas no Contradiction in Nature, that the the Water fhou'd be either ren- tery) fo it has been all along mader'd a few Degrees more buoyant nag'd with that fcrupulous Nicefor our Saviour and St. Peter, or nefs, in relation to good Manners that an Angel fhou'd fupport 'em and Morality, that it you'll parby his Hylarchick Power, or that don my freedom, I think you have Command the Superior Nature has been too referv'd upon that point, over the Inferior, Spirit over Mat- and baulk'd many a good Jeft ter-But no Angel in Heaven that lay fairly in your way, even can make a thing be and not be, ex- when it might have been innoift and not exist, in the fame place,cently apply'd. Tho' you may at the fame time, or two folid fafely defpife the Impotent efforts Bodies exift coextended with each of this Mufhrome Adversary, or other. Much eafer was it for may beft manage the Wretch your our Bleffed Lord to open the Door felves, I hope you'll excufe the fo fuddenly and imperceptibly, officiousness of your unknown Seras that the Motion fhou'd fly both vant. If out of a Confideration the Sight and Ears of his Difci-that the Wafpifh Creature is not ples, especially if their Eyes were worth your while, he endeavours beldixelova much in to fhew the weakness of his reasothe fame manner with the two ning, and how inconcluding it is. Difciples, who even tho' they faw him, cou'd not know him; or as the fews, thro' the midft of whom (the Croud of 'em by their Sides fure, not thro' their Bodies) he more than once pafs'd, and vanife'd out of their fight-And thus much of this Curious Quefti оп. Gentlemen, I Your Answer to that Query, Whither the Wind goes after a Storm, which has furnisht your Adverfary with a pretence to charge you with Blafphemy, was, if I remember, as follows: Man knows not whence it comes, knows. Was furpriz'd lately in a publick Place, among a On which, fays he, God is not great deal of Company to much beholding to you in point hear your Society Arraign'd of of his Omniscience, fince you que Blafphemy, concerning which I ftion his Knowledge of a Natural fuppofe by an Answer I've fince Effect and Caufe. Thus this pu. feen in your Oracle, you may al-ny Critick, that fets up for a Man fo have receiv'd fome Queries: I, of great reading, has fhot his Bolt who am wholly a Stranger to at you, but with this fatisfaction your Perfons, muft with the reft to himself, that he has got the of the World do you that Juftice, Proverb on his fide. Now,Gentle. as to clear you from fo malicious men, I was always of Opinion,that and undeferv'd an Imputation. Your a Man might fafely propofe feve Paper as it hath been extreamly ral things Hypothetically, or by diverting both to City and Coun- way of Suppofition, the certain trey, (not to give it an higher truth of which things he never fo Character, becaufe I would not much as doubted of; and this is fo lye, under the Sufpicion of Flat-evident from a thousand Inftances out out of Ancient and Modern Au- fhould banish him out of our thors that 'tis a Miracle to me, Schools) the fame reafon that that any Man who is not wholly clears him, will clear you. It would overgrown with Ignorance and be too tedious to recount all the Stupidity; fhou'd fet himself to Authority that might be pro. queftion it. duc'd upon this Score, but the other day I met a Cafe so very I choose to begin with Cato's Diftichs (because I have the Cha-pat to the bufinefs in hand, that I rity to believe that your Adverfary may in his time have fcrap'd fome Acquaintance with a Poet of that rank) and it fortunately happens, that the firft pair of Verfes there, will Juftifie what I faid above.. Si Deus eft Animus, nobis ut carmina dicunt, Hic tibi precipue fit purâ mente colendus. could not forbear tranfcribing it: It is to be found in a Learned Countrey Man of ours Fobannes Nubrigenfis by Name, an Emineat Phyfician that flourisht in the Reign of Rich. II. as I obferve him quoted by the Learned Antiquary Mr. Afhmole in his Chymica Sacra, p. 48. Frigide fi fit Hyems, cur Aque fumant Hyemales? But to conclude all with a fresh Inftance: We had in the laft Summers Opera a Song which every Milkmaid has fince fung about the ftreets. No Chriftian, I fuppofe, that I am certain there is not fuch has read his Bible, can be ima- Coxcomb in the whole Town, that gin'd to Queftion whether God has fo little Senfe, as to conclude, is a Spirit; and that the Compo- that this Phyfician doubted whefer of this, and the reft of the Di-ther the Winter was cold or no, ftichs in that Book was a Chrifti- from his Manner of Expreffion; an, is very plain; For tho' to gain altho' if your Adverfaries way of it the grearer Authority, it is fa- Arguing be true, he is as juftly to thered upon Cato, who was a Pa-be Charg'd with this grofs Congan of ftrict Morals, yet Theodo- tradition to fenfe, as your Socirus Marfilius, p. 34. Hor. Subfes. ety is with Blafphemy. Edit. Gen. Foachimus Crinitus de Rub.fift. Chrift. Paulus à Marca in his Difquifition Critich Philogice,printed at Frankford, have fufficiently prov❜d, that it was writ by a Pious Chriftian, Videl. a Benedictine Monk,about the twelfth Century, whofe true Name was Now I dare lay all that I am Francifcus de Santa Clara. So worth in the World, that not one of you fee Gent, that if delivering befe Milkmaids, if cnfulted, will the moft obvious Truth with a give in her Opinion, that the Author Si, Angelice If, before, it, be the of these words ever dreamt that Love fame thing as to infinuate a deny was not a Sweet Paffion: So true al of it, the pretended Author of it is, that as I obferved before, we Cara lyes under the fane lafh as may lawfully propose the most receiyou do: But as no Body hitherto ved Maxim in the World in a Hyhas laid Blafphemy to his Charge pothetical way, and yet the thinking (for otherwise I fuppofe we part of Mankind will never question If Love's a Sweet Paffion, why does it torment? &c. ᎾᏛ mine may er deny the Truth of it. Gentle- being mutual, Love often notmen, If you think this Attempt of too little, because you cramp and mabe in the leaft ferviceable nacle your Love with Vertue and to you, I'll leave it freely to your Dif- Honour; whereas they fav a Perpofal to do what you please with it,and fon may really Love, tho' he does am with the greatest Respect, not love Vertuously; for which rea Your Unknown Friend and Sons they rather choofe Dr. Moor's -that'tis Definition of LoveServant, W. T. a Paffion of the Mind whereby the A. There needs an Acknow Love is earnestly carry'd towards ledgement rather, than any other the belov'd Object: Pray how d'e Answer to our Unknown Friends get clear of thefe Objections? Civilities, fome of which perhaps A. We think with no great are as undeferv'd, as the Occafion difficulty. To the former, we of 'em, tho' in others we hope he affirm Friendship is not always had done us Juftice, fince we are mutual, any more than Love, and pretty Confident in the Vo-prove our affirmation both by lume of our Oracle now extant, common Senfe, and what appears there has been nothing inferted to us fair reafoning; for do's not by the Confent or Knowledge of common Senfe and Experience tell the Society at leaft, which has been us that many Perfens are Friends. contrary to Good Manners or Re- to thofe who don't answer their ligion, and that is Reafon enough Friendship-nay, who are many to make those our Enemies who times either thro' Ingratitude or are fuch to them. You tell us, the Miftake, their moft Inveterate thinking part of Mankind can ne- Enemies; which brings to the ver queftion the Truth or Fairness Argument from Reafon. Enmity of an Hypothetical Propofition, and is not always mutual, nor therethat's true enough But what fore Friendship, because they are help is there if we have to do with oppofites, and muft have the fame that part of Mankind that can't Properties and Proportions, acthink, nay, nor ever did in their cording to the known Maxim: Lives? On whith Confideration, All therefore that can be faid as we have already once before, here, is, that Mutual Friendship fo we muft now again acquit our is certainly Mutual Friendship; paor Objector from the Charge but that there may be allo Friendof Malice in this Matter, and lay hip not mutual, as well as Love, it purely on his Weakness and Ig.we think we have made evident. norance, which, poor Creature, he To the fecond Objection, that can't help, and therefore ought we make Love too narrow, by not to be blam'd for't. confining it to the Rules of VerQ. I've heard it Objelled againftrue and Honcur we acknowyour late Definition of Love, which ledge 'tis too narrow for those you make a Mixture of Friendship who would cover the Cloven and Defire; bounded by the Rules of Foot, Horns, &c. of Goatifh, Vertue and Honour, that it has both Luft under its Name, which we 100 much and too little in't; too did not at all doubt but fome much, because there may be a wou'd be ready to do. We fay Love witbous Friendship, Friendship Love without Vertue is but equi vocally vocally and improperly fo call'd; fent Cafe, and for his Authority the Sparks themselves own it we'll turn the boneft Heathen to Dilhonourable Love, and they him, and let 'em fhift it together; may as well call it Nonfenfical and fetting that afide, we leave too: Nor can they get clear of any unprejudic'd Person to judge, what we offer'd, viz. that our ho- whether of the two gives a more neft English Language has a worse proper Defcription or Idea of that Name for❜t, and calls it Luft, un- Paffion which makes fo much lefs they'll fairly confound thofe Noife in the World; tho' to do two, as fome have done even by him Justice, his is intended as a Vice and Vertue, and all the great-general Notion of that Paffion, eft Oppofitions in Nature and whatever the Object; We reRealon. Nor are we alone in ftrain'd ours to Love between difthis Notion, having not only (we ferent Sexes. are pretty confident) all that ei- Q. Pray give your Fudgment, ther are, or wou'd be thought Ver- whether 'tis lawful for Women to tuous Lovers, of our fide, which use any Beautifying Wafies or things are now in being, but even the of that kind to meliorate Nature, wifeft and best of the Ancients: which fome Perfons are so very For thus Plutarch of LOVE; "Mu-1 much against, and think 'em utterly "tual Defire, fays he, 'tis Con- unlawful? "fefs'd is Natural, between diffe- A. We have once already an66 rent Sexes, but as for that Im- fwer'd a Question not unlike this; "petuous Concupifcence that and if then, or in what follows, we "hurries Perfons away with fo difpleafe any wife Good Man, if "much Precipitation and Fury, he fend his Objections, we'll ei"'tis not properly call'd Love ther Anfwer 'em, or change our "for Love that's entertain'd in a Opinion. If we put the Queftion ."6 young and truly generous thus, whether any Artificial Helps Breaft by means of Friendship to Beauty are unlawful? It must be "terminates in Vertue and a Anfwer'd in the Negative; for little lower-"That Love which Powdering the Hair, nay cutting "has no true tafte of Friendship,, it, (unless the old Wooden-difh cut) or a fort of a Heavenly Extafie and efpecially Perukes, none can "or Rapture of the Mind, ought deny to be fuch Artificial Helps, "juftly to be defpifed and re- which yet hardly any think unjected of all Mankind-Thus lawful. If then fuch Helps in far he; we leave the Reader to general are not a Sin, we see notjudge whether not fufficiently to how they can be fo in particular, our purpofe, tho' we confels we unleís the Circumftances, as a bad had never read that Paffage in End or Defign, alter the Action. Plutarch before, but accidentally The Jews (as well as fezebel) we met with it fince our former Dif- are fure did use Art to affift Nacourse on this Subject. As for ture, even on their Faces too; and what is produc'd against us, we that Men themtelves, in whom muft declare we don't pretend to that fort of mundities, comptness, make Definitions with Doctors, ef or whatever you'll pleafe to call pecially fo great a Perfon as is it, feems more improper and unnaNam'd; but however in the pre- tural than in the other Sex; they made |